American religion - like talk of God - is omnipresent. Popular culture is awash in religious messages, from the singing cucumbers and tomatoes of the animated VeggieTales series to the bestselling "Left Behind" books to the multiplex sensation The Passion of the Christ. In The Transformation of American Religion, sociologist Alan Wolfe argues that the popularity of these cartoons, books, and movies is proof that religion has become increasingly mainstream. In fact, Wolfe argues, American culture has come to dominate American religion to such a point that, as Wolfe writes, "We are all mainstream now." The Transformation of American Religion represents the first systematic effort in more than fifty years to bring together a wide body of literature about worship, fellowship, doctrine, tradition, identity, and sin to examine how Americans actually live their faith. Emphasizing personal stories, Wolfe takes readers to religious services across the nation-an Episcopal congregation in Massachusetts, a Catholic Mass in a suburb of Detroit, an Orthodox Jewish temple in Boston-to show that the stereotype of religion as a fire-and-brimstone affair is obsolete. Gone is the language of sin and damnation, and forgotten are the clear delineations between denominations; they have been replaced with a friendly God and a trend towards sampling new creeds and doctrines. Overall, Wolfe reveals American religion as less radical, less contentious, and less dangerous than it is generally perceived to be.

In 1998, a Mexican American woman named Estela Ruiz began seeing visions of the Virgin Mary in south Phoenix. The apparitions and messages spurred the creation of Mary’s Ministries, a Catholic evangelizing group, and its sister organization, ESPIRITU, which focuses on community-based initiatives and social justice for Latinos/as. Based on ten years of participant observation and in-depth interviews, The Virgin of El Barrio traces the spiritual transformation of Ruiz, the development of the community that has sprung up around her, and the international expansion of their message. Their organizations blend popular and official Catholicism as well as evangelical Protestant styles of praise and worship, shedding light on Catholic responses to the tensions between popular and official piety and the needs of Mexican Americans.

The specter of polygamy haunts Mormonism. More than a century after the practice was banned, it casts a long shadow that obscures people's perceptions of the lives of today's Latter-day Saint women. Many still see them as second-class citizens, oppressed by the church and their husbands, and forced to stay home and take care of their many children. Sister Saints offers a history of modern Mormon women that takes aim at these stereotypes, showing that their stories are much more complex than previously thought. Women in the Utah territory received the right to vote in 1870-fifty years before the nineteenth amendment-only to have it taken away by the same federal legislation that forced the end of polygamy. Progressive and politically active, Mormon women had a profound impact on public life in the first few decades of the twentieth century. They then turned inward, creating a domestic ideal that shaped Mormon culture for generations. The women's movement of the 1970s sparked a new, vigorous-and hotly contested-Mormon feminism that divided Latter-day Saint women. By the twenty-first century more than half of all Mormons lived outside the United States, and what had once been a small community of pioneer women had grown into a diverse global sisterhood. Colleen McDannell argues that we are on the verge of an era in which women are likely to play a greater role in the Mormon church. Well-educated, outspoken, and deeply committed to their faith, these women are defying labels like liberal and conservative, traditional and modern. This deeply researched and eye-opening book ranges over more than a century of history to tell the stories of extraordinary-and ordinary-Latter-day Saint women with empathy and narrative flair.

Since the early 1990s there have been various movements designed to encourage 'masculine spirituality'. All these movements share a concern that spirituality has become too feminine and that men's experiences of the spiritual are being marginalized. The task of masculine spirituality is to promote 'authentic' masculine characteristics within a spiritual context. Numen, Old Men examines these characteristics to argue that masculine spirituality is thinly veiled patriarchy. The mythopoetic, evangelical, and Catholic men's movements are shown to promote a hetero-patriarchal spirituality by appealing to either combative and oppressive neo-Jungian archetypes or biblical models of man as the leader of the family. Numen, Old Men examines spiritualities that aim to honour and transcend both the masculine and feminine, and offers gay spirituality as an example of masculine spirituality that resists patriarchy.

This interdisciplinary text examines the sports-Christianity interface from Protestant and Catholic perspectives. In addition to a "systematic review of literature," the contributors, who include many of the pioneers in the field, address a wide range of topics. These include biblical athletic metaphors, disability, evangelism, professionalism and celebrity, humility, the Vatican's perspective on sport and genetic enhancement technologies.